Christ to the world, was to magnify the law, and redeem them who were under its curse. Why else, if we make our reason the umpire, should such a plan have been originated ^ Why should the Son of God be manifested — why be holden to perfect obedience to the law — and why suffer its curse ^ Why should his mediation become necessary to human safety and happiness, on any other supposition, than that our title to life was lost, and our subjection to the law's penalty un- questionable ^ And if our own reason establishes the con- clusion, that by law no man is justified, but all devoted to destruction, much more do the explicit declarations of Christ, and his witnesses, render clear and certain this doctrinal verity. "Cursed is every one that continueth not in all things, written in the book of the law, to do them" — is the unchangeable, and uniform tenor, of the revelations both of Moses and of Christ. That wickedness, which is explicitly declared by an Apostle, to consist only in the violation of the law, is, with equal explicitness, declared, by Apostles, and Christ himself, to have incurred "the damnation of hell." Resting in these assurances, Christ appealed to the Phari- sees themselves, whether there existed a possibility of es- cape, since both Jews and Gentiles are confessedly under the law, alike transgressors of it, and therefore, all concluded under sin : so that on this charge, every mouth is stopped, and the whole world is become guilty before God. It has J 98 SERMO XIV. indeed been said, 'the law was ^peculiar to the Jews as a rule of life.' But the Apostle denies it; and alleges, that every moral agent is alike condemned by it, though to all it has not come in the same form of exhibition. Even the heathen have the substance of it written on their consciences, and so are a law unto themselves : j^et neither they, nor the Jews, nor sinners under the gospel, have fulfilled it. They are, of consequence, condemned by it, and devoted to destruc- tion.